Gender Equality in Mosque Management: Women's Involvement in Masjid Raya Mujahidin Pontianak | Nurjamilah | Walisongo: Jurnal Penelitian Sosial Keagamaan 1336 5564 1 PB
Walisongo: Jurnal Penelitian Sosial Keagamaan
Vol. 25 No.1 (2017) pp. 253-274
Doi: 10.21580/ws.25.1.1336
GENDER EQUALITY IN MOSQUE MANAGEMENT:
WOMEN’S INVOLVEMENT IN
MASJID RAYA MUJAHIDIN PONTIANAK
CUCU NURJAMILAH1
Institut Agama Islam Negeri Pontianak
Abstract
In the context of da’wah management, the functions of the mosque
are not optimal yet. The activities of the masjid are only focused
on the center of worship, religious activities, but have not touched
the equality yet. In order to answer the problems above, the researcher used ieldwork with the method of case studies. Through
an in-depth interview technique, participant observation and
study of documentation found that Masjid Mujahidin Pontianak
has involved women in the management of masjid, and succeeded in increasing the functions of the masjid. Involving women in
the management of masjid will strengthen one dimension that is
important in Islam that is Islam seriously upholds the equality of
degree in various aspect, including Islam is a religion that highly
responsive gender. When the management of mosque is illed with
a variety of different groups, including giving places to women,
then frictions and clashes caused by differences in the understanding in the society will be minimized, and then the role and function
of masjid will be able to touch various aspects such as economics,
health, and education.
Dalam konteks pengelolaan dakwah, fungsi masjid sebagai media dakwah belum diberdayakan secara optimal. Kegiatan masjid yang ada hanya digunakan sebagai pusat ibadah dan aktivitas
keagamaan, selebihnya belum menyentuh pada persoalan gender.
Corresponding author; email: 1cucu_nurjamilah@yahoo.com
ISSN 0852-7172 (p) 2461-064X (e)
© 2017 Walisongo: Jurnal Penelitian Sosial Keagamaan
http://journal.walisongo.ac.id/index.php/walisongo
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Guna menjawab permasalahan di atas, dilakukan studi lapangan
dengan metode studi kasus. Melalui teknik wawancara mendalam,
observasi partisipan dan dokumentasi, ditemukan bahwa Masjid
Raya Mujahidin Pontianak telah melibatkan perempuan dalam
kepengurusan masjidnya, dan berhasil dalam peningkatan fungsi
masjid. Melibatkan perempuan dalam pengelolaan masjid, akan
menguatkan satu dimensi penting dalam Islam yaitu Islam menjunjung tinggi persamaan derajat dalam berbagai segi, termasuk
Islam adalah agama yang responsif gender. Ketika kepengurusan
masjid diisi dari berbagai golongan, termasuk mengapresiasi kaum
perempuan, maka gesekan-gesekan yang disebabkan perbedaan
pemahaman di masyarakat akan dapat diminimalisir, serta fungsi
dan peran masjid akan mampu menyentuh berbagai aspek seperti
bidang ekonomi, kesehatan, dan pendidikan.
Keywords: functionalization of masjid; gender equality; women’s
involvement.
Introduction
Nowadays, disharmony of the plural citizen has been existing in Indonesia. Mosques are not only supposed as politic
media of Muslim kin but also as a terrorist education center.
In spite of it caused by politic, it will be worse if it situation
continues. Discussing equality and collectivity that created from
mosque becomes very important to erase its situation.
Based on the writer point of view, Muslim kin has a responsibility to minimize its situation with da’wah Masjid movement.
Why should mosque? Because since Rasulullah saw. era, He has
uniied human kin and developed a Muslim citizen which has
a high civilization that developed from Nabawi Mosque movement in Madinah. It has continued in the recent era, mosque still
has important functions in developing a civilization. Mosque
also looked as place for educating character, that consist of moral education, politic, civilization and economic (Rais 1998, 67)
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In the golden era of Islam, mosque not only for worship center but also as civilization center of Muslim kin. From mosque,
a Muslim gets education and tawhid experiences, then they implement tawhid values almost in all human life activities particularly in an economic transaction. From mosque equality and
unity gained from shalat, then its implemented outside mosque
continuity. As the result social justice in all human life aspects
(Gazalba 1989, 141)
In Indonesia, before formal education institutions have been
existing like pesantren, mosques have been used as learning, educating and spreading Islam values to Muslim kin (Nata 2012,
301). Nowadays, mosques in Indonesia are existed closer in
Muslim environment than before. In a village level at least there
are one mosque or more.
Based on medias investigation, some mosque in Indonesia
has developed its functions, but commonly the mosque board
structures are dominated by male. The involvement of women
in mosque management in some mosques in Indonesia is not
signiicance (as data from the Religious Ministry of Pontianak,
from 305 mosques registered in Religious Ministry at the city
level, only 5 to 10% mosques include women as mosque administrators. The research result from a lecturer of IAIN Pontianak
in 2011, from 20 mosques scattered in Pontianak City, only 5
mosques which involve women as administrators).
Why this phenomenon occurs in some mosque administrators. Al-Quran explains the importance of cooperation between
men and women in spreading good and preventing badness and
prospering the mosque. Rasulullah saw. was the irst man and
the irst leader of society who has given women the right to
speak and be heard. Rasulullah saw. listened to the women who
asked their problems. In addition, if the mosque is exiled from
women, it will not be able to solve the people’s problems clearWalisongo: Jurnal Penelitian Sosial Keagamaan
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ly. It doesn’t mean that men do not have the ability to manage
mosques in the community, but there are people problems that
need women to solve.
Using research approach and case study ield method, interview, and ield observation techniques in gaining data, its study
was conducted at Masjid Raya Mujahidin Pontianak gain valid
data on gender equality in managing mosques.
To know the quality of its research, previous research will
be described, including Danarta’s research on the role of women
in the retells hadith in al-kutūb al-tis‘ah. Found: (1) Women’s
participation in Muslim countries shows that women’s participation level is low, while in Indonesia high; (2) The discussion of
al-kutūb al-tis‘ah; (3) Discussing how hadiths are retold in the
time of Shahabiyah to last; (4) The fact of the shift of women
narrators retell from generation to generation as compared to
men that decreases; (5) Discussing how the various circumstances of both the political and social situation may be the cause of
women hadith narrator participation decline especially in the
process of retelling hadith (Mahmudah 2014).
Malaiha’s research on women’s role in policy formulation:
budgeting of income and expenditure of Tembun village Mejobo
district Kudus city. The results of the study found that only a few
women stakeholders who participate in surviving women’s interests in the formulation of the village budget; in addition, there
are several stakeholders contribute in the effort to improve the
quality women life. There are two types of constraints faced by
women stakeholders: internal and external constraints. Internal
constraints include a lack of understanding of women’s stakeholders on women’s needs and roles mapping that overlaps each
other. While external constraints such as a culture that put men
higher than women (Dewi 2011).
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From some research results above, its show how women involve of in various public activities. But there has been no specific involvement of women in mosque management. In relation to
the research problems above, the theoretical framework of this
study includes the concept of gender equality in Islam to manage
mosques.
Islam is a religion that provides humans equality, including
how to respect women equally with men in various condition.
The entire its equations conirmed in several verses of the al-Quran as follows: al-‘Alaq: 1-5; al-Baqarah: 30; Ali Imran: 102;
al-Nahl: 97.
Prophet Muhammad saw. has shown how to treat women
with honor clearly. First, in the asking of Islam, the irst person
who was invited to be a Muslim was his wife, Sayyidah Khadija.
Then women from among the people of Quraysh also invited
to Islam earlier. Among them, there are Ramlah bint Abu Auf
al-Sahmiyah, Asma bint Umais, and Sumayah mother of Ammar
bin Yasir who strongly defends his Islam until killed Abu Jahal
(Shaiyyah and Soeripno 2003)
Rasulullah saw. has also invited women of Anshar to become a Muslim in the last ‘Aqabah oath. In the hijrah event, Rasulullah saw. also includes women Hijrah. Moreover, someone
who has serviced Rasulullah saw. well in Hijrah was a woman
named Asma’ bint Abu Bakr who brought food rations as stock
during the Rasulullah saw. journey and his father to Medina.
Secondly to improve the quality (education). Rasulullah
saw. also includes women who have been Muslim in education
(Sa’adah 2008). Third, in the matter of worship, Rasulullah saw.
Saw also does not forbid women to attend shalat jama’ah in the
mosque while still implement lows to leave out their house.
After the death of the Rasulullah saw., his treatment of
women design has not implemented well, including among the
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Muslim community. The reality in society, the concept and wish
hope of al-Quran and hadith requires steps and socialization
in implementing it, because often faced with various challenges
that become obstacles, particularly cultural issues
According to Muidah, gender is a distinction between the
roles, functions, and responsibilities between men and women
resulted from socio-cultural constructions and it will change according to the time’s shift (Muidah 2008, 3). The same view
expressed by Umar, gender is a concept that used to identify the
differences between men and women viewed from socio-cultural
inluences. In this sense according to him, gender is a form of
social constructions and not something natural.
An effort to achieve gender equality and justice clearly become hope and expectations of Islam (al-Quran and hadith)
mentioned above, emerged movements which care about gender
in various parts of the world. Among them, Qasim Amin who
pays attention to the decline of the Egyptians most of the women population is not empowered. Amin states in his writings that
women, as well as men, are entitled to have opportunities in education. If women are left in ignorance, it destroys and becomes
constrain national wishes, because let the potential of half the
nation unuseful (Amin 1984, 26). According to Amin, women as
men as having freedom, and obligation to himself to improve his
quality for their family (Amin 1993).
Mernissi, who claims that Islam is a religion recognizes that
men and women share the same potential says if female disconnectivity is caused by the fake hadiths that are contrary to the
spirit of Rasulullah saw. egalitarianism brought (Mernissi 1991).
In the Shazia Malik, Mernissi analysis offers a gender- Islam interpretation oriented on sensitivity (Malik 2014). A similar view
was expressed by Asghar that the woman’s disconnectivity was
due to a culture of patriarchism that has been ingrained in the
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lives of various societies including Muslims. The alignment to
men shown by fuqaha by explaining that the status of men is
superior (Engineer 2006, 56).
After the various women care movements emerge that desire
to return the equality for women in social life, women opportunities continue to emerge on various occasions, including in
politics.
In relation to the management of the mosque as a place of
worship and da’wah media, there are two important things that
must be considered by the mosques managers. First, the development or management that prepared should not be separated
from the guidance of the al-Quran dan Sunnah; Second, as an
admirable activity, the management of the mosque must be professionally carried out and lead to a modern management system to anticipate the need change in advanced and quality life.
In particular, Mulya provides a similar understanding of
mosque management as reformation. The purposes of mosque
management are an effort to revitalize the mosque develops activities, loved more by jama‘ah and succeeded in coaching da’wah
to the surrounding community. This is related to the purpose of
the establishment of the mosque, namely as a center of worship,
the center of community development and the center of the unity of the ummah (Muslim kin). According to Mulya, there are
three important aspects of the target in the empowerment of the
mosque, (1) Idarah department, (2) Imarah department, and (3)
Ri‘ayah department.
Women’s Involvement in Mosque Function Improvement
Women’s Involvement in the Structure of the Masjid Mujahidin
At Pontianak, West Kalimantan, there is a well known
Mosque, people call this mosque by the name Masjid Raya MuWalisongo: Jurnal Penelitian Sosial Keagamaan
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jahidin. The mosque is located in the center of Pontianak City
precisely in Ahmad Yani street. It board structure has involved
women actively involved in improving the social function of the
mosque. Structurally, there are ten women who are mandated in
the empowerment of women department who are united members of the daily management of Yayasan Masjid Raya Mujahidin West Pontianak.
It is one of ten departments that exist in Yayasan Masjid
Raya Mujahidin West Kalimantan. It has main duties function
to realize the program Masjid Raya Mujahidin in the ield of
empowerment of women and children.
Table 1
The department’s structure of Masjid Mujahidin
No
Departments
Name
1
Chairman of Da’wah Institution, Worship and Mousqe
Affairs
Dr. Ir. H. Wasi’an Syaiuddin,
M. Sc
2
Chairman of the Institute for
Development, Maintenance, and Ir. H. Ismuni
equipment
3
Chairman of the Education
Institute
Dr. H. Aswandi, M. Pd
4
Chairman of Economy and
Trade Institute
Hakim Sukandi, M. Ak
5
Chairman of the Health Institute
Dr. H. Tauiq, Sp. Og
6
Chairman of the Social and
Humanity Institute
Andin Buhabzen, A. Md
7
Chairman of the Information
and Communication Institute
Syarif Akhmad Fauzi, ST
8
Chairman of Legal Aid and
Human Rights Institutions
Prof. Dr. Garuda Wiko, SH
9
Chairman of Youth, teenager,
Sports, and Arts Institutions
Drs. Johni Hasan, M. Pd
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No
Departments
Name
10
Chairwoman of the Institute for
Ny. Hj. Hilmiyati Asy’ari
Women’s Empowerment
Table 2
Organizational structure and personnel management board of women empowerment Masjid Mujahidin Period 2013-2018
SK No. 34/P.C/YM-KB/Kpts/XII/2014
No
Position
Name
1
Chairwoman
Hj. Hilmiyati Asy’ari
2
Vice chairwoman
Hj. Yenny Rusdi Sabarudin
3
Secretary
Hj. Faika Mat Saleh
4
Vice Secretary
Ir. Anita Saleh Ali
5
Treasurer
Yuniarti, S. Pd
6
Vice Treasurer
Hj. Ratna Suri
7
Members
Hj. Yanti
Hj. Ritawati
Hj. Hiloni
Hj. Daru Kartika
Hidayah
Women’s Involvement in Improving Masjid Raya Mujahidin
Functions
a. Women’s Freedom In Determining Mosque Programs
To realize the mosque program in women and children empowerment, based on the Decree of the Foundation structurally
Institute of Women’s Empowerment fully developed by the women. Interestingly, the oficer members of women Empowerment
department no one who has a religious education background/
religious scholarship as usually the male mosque oficer member
who has Islamic education background. The educational background of female oficers among them is; forestry, nutrition, and
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health scholars. As for the profession, there are professors of
health professors, local civil servant, and employees in hospitals.
The rest are housewives whose husbands are doctors, businessmen, lecturers, bank employees, etc.
Although have no an Islamic scholar backgrounds, but the
women mosque oficers have a great spirit in improving the functions of the mosque. Before appreciated by the mosque oficer,
they have been active in the activities of Masjid Raya Mujahidin
Pontianak for 17 years. The activities consist of: (1) Activities
which are their own programs of Mosque Mujahidin Muslim
specify to improve the knowledge of woman of Pontianak City,
by opening majlis ta’lim which held a meeting once a week and
located at Masjid Raya Mujahidin; (2) Joint activities, which
are involved in the success of mosque programs belong to other
department such as Kemasjidan and Education departments and
charity program. These programs implemented by opening and
managing Islamic Kindergarten Mujahidin, TPQ Mujahidin,
muallaf charity, and khitanan masal.
The Chairman of the Mujahidin Women Mosque Mrs. Hj.
Hilmiyati conirmed, since accepting the mandate at the Institute
of Mujahidin Women Empowerment, the board oficer Mosque
give freedom in running the women empowerment programs.
For that reason, the Mujahidin Women’s oficers design their
own work programs, based on women needs in Pontianak. Although given the freedom, they always keep coordinating when
they will realize each program and make a report every work
activities completed. The work programs of Mujahidin Women
since 2000 to 2017 are as follows:
1) Developing the of Mujahidin Women activities in parenting
units, Muslim Kindergarten, and Play Group
2) Holding women majlis ta’lim every Monday and Thursday
3) Holding a program of Ramadan Muhasabah week
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4) Organizing a babysitter training
5) Pioneering a shelter program for the care of dlu‘afa and
abandoned (unattended) children
6) Guiding of muallaf in Menjalin region
b. Women’s Involvement in Empowering Mu’allaf
As a Masjid Raya or the Provincial Mosque, the Masjid Mujahidin has a large development includes districts. One of the
responsibilities that have been implemented by the Masjid Raya
Mujahidin on the religious conversion, especially muallaf in district area, then as a place of conversion for those who convert
their religion to Muslims. Since the 90’s, Islamic convergence
activities were held in the Masjid Mujahidin. But it has not been
continued with intensive coaching. Its attention and caring usually hold in a charity event at certain moments.
Since 1995, the Mujahidin Women’s Empowerment oficers
have been involved in mosque’s board structure, they begin to
pay attention to the muallaf community in Menjalin sub-district
of Landak District. The form of guidance given is to open Islamic Kindergarten for muallaf children and run several years, it
stopped because of a large ethnic clash that occurred in the area.
In 2010 Mujahidin Women’s oficers decided to provide intensive coaching. After getting information that there is a muallaf community in Menjalin District and has no coaching and
managing.
There are two main activities that have been carried out by
the Mujahidin Women during coaching and assisting muallaf,
namely: (a) Special religious activities for muallaf women in
the form of majlis ta’lim, and al-Quran education playground/
TPQ for children, and (b) Ramadan charity package and qurban
charity package in Idul Adha.
In order to succeed two main programs above, they work
together with several community parties there. First, they make
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majlis ta’lim and TPA, they not only cooperate with NuruYaqin
Mosque oficers in the muallaf area who are men, but also religious teachers who live in muallaf area.
Second, they too smooth the compensation, cooperate with
Masjid Mujahidin oficer which is Mujahidin Amil Zakat, and
woman of Pontianak who ready to share. The guidance of the
muallaf that made by them can survive until now and has created religious changes and conidence as a Muslim in Menjalin.
The positive impacts of guiding and assisting muallaf are:
1). Be able to Read al-Quran and Dare to Participate in Musabaqah Tilawatil Quran/MTQ
In one hand muallaf women on sub-district Menjalin have
learned to recite the Quran that began by using the Iqra
method about 7 years, then about 60 of them learn al-Quran
actively, about 15 women have been quite luent in reciting
and reading al-Quran.
In another hand, some of them have participated in Musabaqah Tilawatil Quran/MTQ of muallaf at the District level
and West Kalimantan Province level. Although they not yet
won the champion, then they who are in the deepest sub-district in Landak district has been conidence to perform their
abilities.
2). The existence of Muslim Youth Community and students
of Pesantren TPQ alumnus at Nurul Yaqin Mosque are
studying in Islamic boarding school in several sub-districts,
namely Mandor District, Anjungan district and Mempawah
District. There are seven santri, every time they return home,
they are active in the youth community activities, and manage to establish a “Muslim Youth” board. Around 25 Muslim youths who have joined and one of their regular agendas
is Youth Pengajian. On every Saturday night, they hold a
recitation in the Nurul Yaqin Mosque. This recitation activity is illed with yasinan and religious lectures
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3). Active in Various Ta’lim Communities in Various Districts
Since at the end of 2016, the muallaf community Menjalin
sub-district have been invited to join the community management of Landak district, moreover and muallaf from
Menjalin is entrusted to become Treasurer in its board structure that includes in Landak Muallaf Community. In every
month it community has an opportunity to participate in
various activities organized by its community committee.
As mentioned above, sub-district Menjalin is part of Landak
district. But its location is closer to Mempawah district than
Landak district. Because of its location and the existence of
Menjalin Muallaf Community, the majlis ta’lim contact board
administrator or BKMT Mempawah invite it to join in BKMT
activities that held once a month. Precisely about2015 it has begun to join in each activity of BKMT Mempawah District.
In sub-district Menjalin, in addition, long before muallaf
community developed, a Muslim community has been developed
by the local Muslim kin community. It already has a mosque
known as the Nurul Yaqin Mosque for religious activities. It
Muslim community has been had some activities of majlis ta’lim
namely Muslim and Muslimah Majelis Ta’lim community.
Long before muallaf community exists, Muslims kin has
been actively studying Islam in the Nurul Yaqin Mosque. Since
2010, from ive villages in District Menjalin, many citizens claim
that they have become muallafs. From each village, there are
about 20. Then LPP Mujahidin start to assist and guide them
create majlis ta’lim board especially women. After several years
it runs, women muallafs community jointly with the Muslimat
majlis ta’lim.
Joining with Muslimat, woman muallaf study religion twice
a week, every Friday and Tuesday. The muallaf who claim they
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have long enough became Muslim, they claim as ex-muallaf.
Then they declare a community named “Komunitas Mantan
Muallaf”. In this community formed muallaf joint majlis ta’lim
activities that uniied former muallaf from various sub-districts
in Mempawah District. Until 2017, 23 groups have joined with
former muallaf, these are from; sub-district Kayu Tanam, Mandor, Menjalin, Toho, Anjungan, Mempawah, and others.
Some activities that hold in the last week of each month are
always illed with Tausyah from several da’i (speakers). The participants, especially muallaf express their happiness when their
meet their friend muallaf in every month.
Based on the description above, it indicates a signiicant of
good effects that occur in the muallaf religious experiences of
Menjalin sub-district. Viewed from the aspect of empowerment,
mosque activities role by LPP Mujahidin have an impact or
implication on the empowerment of the community, especially
muallaf community. The empowerment of muallaf has been able
to reach on several aspects: muallaf Islamic knowledge aspect,
muallaf psychological aspect, Islamic behavior, and muallaf religious social aspects.
c. Women’s Involvement in Mosque Education Department
In 1978, the irst Islamic kindergarten in West Kalimantan
has been opened, it pioneered and managed by the Mujahidin
Women Empowerment Institute which has not been involved
in the mosque management structure. In 1980 Mosque Mujahidin Management oficially established the Mosque Education
Mujahidin collage of Department that projected to develop the
educational function of the mosque from kindergarten level to
the high school level. And in the same year, it is trusted by the
Mujahidin Mosque Board to manage the Islamic Kindergarten.
Then, after the Mujahidin College and formal education are
opened, the management of Islamic Kindergarten shift into of
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Women Empowerment Institute under the Mujahidin College
management of Mosque Educational Institution. Its Islamic Kinergartenreceive good responses from the Muslim community
in Pontianak. In the early management of the Mosque Women
Institution, the kindergarten has more than ive classes, even up
to 13 classes. In 2017 it stable has 10 classes.
After Mujahidin Islamic Kindergarten managed by educational institutions. The Mujahidin Women’s Empowerment Institute did not stop their mosque da’wah activities in especially
in the ield of education. They have developed kindergarten as
non-formal education, which at that time it did not exist in the
mosque Mujahidin environment.
In 1998, women have been appreciated in mosques and included in the Board Structure of Masjid Raya Mujahidin, they
proposed to the mosque board to establish a non-formal kindergarten, they are; Kelompok Bermain, Playgroup Mujahidin.
After succeeded in developing Mujahidin Playgroup, they continued to establish other non-formal kindergarten, children daycare, and Mujahidin Mosque Children’s Park (TAAM).
Although all boards Masjid Mujahidin are male, they support the whole women’s empowerment institution programs.
The kind of supports from the mosque board in the non-formal kindergarten establishment are; giving a permit, further, the
mosque board recommending to the Ministry of Education and
Culture as a related institution to it and the mosque board also
provides a vacant location for kindergarten building take place.
With support from the mujahidin mosque broad, in one
hand the women’s empowerment board tried to gain donation
to build a kindergarten building, in another hand, they also seek
donation for initial kindergarten operations, including the recruitment of teachers and kindergarten administrator.
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The leaders of women empowerment institute with the
mosque board and wider community, especially the women kin
of Pontianak have cooperated well and seriously to develop the
kindergarten, Mujahidin. In 2017, the environment Masjid Mujahidin has been built kindergarten building that consists of three
Kelompok Bermain classes, a complete daycare with supporting
facilities and ofice of the women’s empowerment institute.
The Mujahidin women’s empowerment institute not only
has developed and built buildings, they also have delivered kindergarten teachers to inish their bachelor degree in the early
childhood education major. They help for paying the education
cost, kindergarten teachers have also been programmed to attend
various seminars, training and comparative studies in improving
the quality of kindergarten teachers with Islamic character.
After kindergarten Mujahidin have had qualiied teachers
and managers, they also have developed a good curriculum. It
curriculum not only based on Ministry of Education and Culture but also based on an Islamic characterized curriculum. In
conclusions, the existence of Islamic Mujahidin schools with Islamic character, it has played its role in producing strong Muslim generation candidates for the development of Islam in West
Kalimantan.
Discussion
Gender Equality and Justice in Mosque Management
When women get an opportunity in a cooperating mosque
they also get access to prosper the mosque. First, they can give
suggestion and advice to the board of mosque for advancing
women facilities or infrastructures that women need and support them in the mosque. Second, they can propose and realize
da’wah programs that advancing women religious and women
economic.
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These are efforts to establish gender equality and justice in
mosque development. Gender equality is a condition that relects equality of roles, functions, and positions between men
and women. The gender equality is a balanced process between
men and women in gaining access/opportunity, participation/
roles, controls/responsibilities, and beneits of developing their
basic rights (Muidah 2008, 11)
Viewed from the aspect of the da’wah history, Islam has been
proposed by the Rasulullah saw. to all men and women. In view
of Sambas, Islamic da’wah is the process of realizing the Islam
values on the life of mankind in totality. It can be understood
that Islam is a mercy for the universe and Islam is intended for
all human beings both male and female. When Islam is reserved
for all human kin, men, and women, it can be concluded that
Islam is a gender-responsive religion. It showed by men who
became an Imam of shalat while women became the ma’mum.
Similarly with other activities in the mosque, when women have
been given the opportunity to participate in listening to religious
lectures from both male and female da’i, it shows a gender-responsive in Islam.
The administrators of Masjid Raya Mujahidin Pontianak invite the women to involve in prospering and enliven the mosque,
based on the al-Quran values;
ِ ِ
َِ ال من آمن ِب
َِ
َ ل َوالْيـَْوِم ْال ِخ ِر َوأَقَ َام ال
َص َلةَ َوآتَى الَزَكاة
َ َ ْ َ َ إنَا يـَْع ُم ُر َم ٰسج َد
ِ
ِ
ين
َ ش إَِل
َ ِالَ ۖ فـََع َس ٰى أُوٰلَئ
َ َْوَلْ َي
َ ك أَ ْن يَ ُكونُوا م َن الْ ُم ْهتَد
“None should build the mosques of Allah except those who
believe in Allah and the latter day (to have the spirit return
back to Allah before death) and keep up the prayer and pay
Alms (the Zakât) and fear none but Allah. So as for these, it
may be that they are of those who have attained to Guidance
(Hidayat). (Quran, al-Tawbah: 18)”
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In the Hamka view, in the verse above is restrictions on the
prosperity of the mosque. Hamka explains who has a chance to
prosper the mosque only those who believe in Allah swt. and the
dumbs day. According to him, both men and women who have
faith in Allah swt. and the dumbs day, have the opportunity to
prosper or enliven the mosque.
In some Hadiths, although Rasulullah saw. mentioned that
the best place for women to take pray is at home, but He also
gives a chance to women to come to the mosque. “Any woman
who uses perfumery, she should not take ‘isya pray with us.”
(Hadith, Muslim 444). From Ibn Umar, r.a, from Rasulullah saw.,
He said, “If your wives ask your permission to go to the mosque
at night, you do not prevent it”. (Hadith, Bukhari, 1/211)
From these verses and Hadiths, it explained clearly that
women have the opportunity or in iqh women are allowed to
take pray in the mosque with the condition to be able to fulill
the provisions implied by the Rasulullah saw., it is: she must
have permission from her husband, do not use clothes or something that bring shahawat desire or slander either in the form of
fragrances or jewelry.
Gender Equality and Religious Community Change
When women have been active in various mosque activities, especially study religious in mosques, it will be an increase
in their religious knowledge, then it also increases in religious
behaviors and attitudes. When Muslimahs are good in their religion, they teach their children and they can give the example to
their family. When this goal can be realized, then a great change
will be established from the involvement of women mosque, resulting; (a) There will be women/wives, mothers with Islamic
knowledge, (b) There will be Islamic family generations and (c)
will produce a well Islamic community.
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In the da’wah science point of view, da’wah is an activity
provides facilities and opportunities for others to improve their
quality, includes including da’wah business. Especially develop
in an institution together with the perfect program to get changes. In the view of Achmad, the activity can be called da’wah if it
is a system of business with the believer in order to realize the
teachings of Islam in all aspects of socio-cultural life which developed through the institutions of da’wah. Efforts togetherness
is displayed by the Masjid Mujahidin Board in prospering the
mosque is a da’wah activity in the form of community empowerment.
Involving women in mosque board structures and enhancement of mosque functions is women’s empowerment programs,
it has implications for education and family care that have a positive impact on children’s character as the nation’s generation. In
Talcott Parsons, the functional structural theory is known the
concept of AGIL (Adaptation, Goal attainment, Integration, and
Latency). In his view, establishing a balance in society, parenting
systems such as families should have good function, educational
institutions, religious institutions that teach values, it is a latent
function or maintenance of society values (Ritzer and Goodman
2004)
Equality and Muslim Kin Unity
When the male broads of the Mujahidin Mosque appreciate
women by providing opportunities within the mosque’s board
structure, indirectly, they provide women with extensive access
to management and activities in the mosque. It tolerance in the
management of the mosque, mosques become a media in maintaining the integrity of the community, especially in the diversity
of religious ideology in the community.
If mosque administrators come from various circles, then
the domination of the group or the domination of one religious
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ideology will be avoided. Furthermore, the mosque will be able
to respond to people problems that come from various quarters,
and it will be able to provide justice for all parties to solve the
problems.
Involvement of various groups including women in the management of mosque, it not only will be able to make the various
mosque functions improved but also the social function of the
mosque will be improved, therefore, a mosque can play roles in
community empowerment in various aspects including education, economy, and politic.
From the explanation above, it shows that the involvement
of women in the mosque development was not an obstacle in
improving the function of mosques. On the contrary, some problems of society can be solved well with women actions. the involvement of women in the management of the mosque does not
mean that male managers are not able to manage mosques, but
there are Muslim kin problems that should be solved by women.
Conclusion
Since 1980s Masjid Raya Mujahidin has increased the
mosque functions in various ields signiicantly. Its inluenced by
some factors. First, since 1995, the Foundation of Masjid Raya
Mujahidin has given access to women in the daily structure of
the mosque in the ield of women and children empowerment.
The appreciation given by the mosque oficers to the women
since 1978 because a group of women who are members of the
Mujahidin Women organization has been actively involved in
various activities of the mosque intensively. They establish and
develop majelis ta’lim, participate in mass Khitan activities, a
charity for muallaf, etc.
Second, after they appreciated in the mosque’s board structure, the male oficers of also give freedom and support their
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entire program in improving mosque functions. As the result,
they realize their program successfully; muallaf empowerment
and mosque education.
Third, the appreciation of Mujahidin Mosque’s board to
involve women in mosque management, relecting attitude of
unity, equality, and justice of gender established from mosque
Fourth, managing mosque involving gender equality and
justice has been able to provide good implications for the change
of society.
Fifth, implementing gender equality and justice in the management of mosques have implications for the unity of the ummah.
Based on the reality and facts explained above, the author
recommends that for the improvement of the social functions,
recruitment of board mosque should give wide opportunity for
the community include women. The last, seriousness should be
Considered as the main aspect from oficer candidates.
Bibliography
Amin, Qasim. 1984. Tahrir Al-Mar’at. Cairo: Al-Markaz al-Arabiyat li al-Bahsi wa al-Nasyr.
———. 1993. Al-Mar’at Al-Jadidat. Cairo: Al-Hurriyah al-Mishriyah al-Amah al-Maktab.
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Pendapatan Dan Belanja Desa Tembun Kec. Mejobo Kab
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Liberation Theology Essay on Liberative in Islam. Yogyakarta: Pustaka Pelajar.
Gazalba, Sidi. 1989. Mesjid Pusat Ibadah Dan Kebudayaan Islam. Jakarta: Pustaka Al-Husna.
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Periwayatan Hadis.” Jurnal PALASTRèN 1: 191–98.
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Mernissi, Fatima. 1991. The Veil and The Male Elite: Interpretation of Women’s Rights in Islam. New York: Addison
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Muidah. 2008. Psikologi Keluarga Islam Berwawasan Gender.
Malang: Malang Press.
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Graindo Persada.
Rais, Amien. 1998. Tauhid Sosial Formula Menggempur Kesenjangan. Bandung: Mizan.
Ritzer, George., and Douglas J. Goodman. 2004. Modern Sociological Theory. McGraw Hill.
Sa’adah, Fihris. 2008. Reformasi Pendidikan Wanita Pada Masa
Rasulullah Saw. Semarang: Walisongo Press.
Shaiyyah, Amatullah, and Haryati Soeripno. 2003. Kiprah
Politik Muslimah Konsep Dan Implementasinya. Jakarta:
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Vol. 25 No.1 (2017) pp. 253-274
Doi: 10.21580/ws.25.1.1336
GENDER EQUALITY IN MOSQUE MANAGEMENT:
WOMEN’S INVOLVEMENT IN
MASJID RAYA MUJAHIDIN PONTIANAK
CUCU NURJAMILAH1
Institut Agama Islam Negeri Pontianak
Abstract
In the context of da’wah management, the functions of the mosque
are not optimal yet. The activities of the masjid are only focused
on the center of worship, religious activities, but have not touched
the equality yet. In order to answer the problems above, the researcher used ieldwork with the method of case studies. Through
an in-depth interview technique, participant observation and
study of documentation found that Masjid Mujahidin Pontianak
has involved women in the management of masjid, and succeeded in increasing the functions of the masjid. Involving women in
the management of masjid will strengthen one dimension that is
important in Islam that is Islam seriously upholds the equality of
degree in various aspect, including Islam is a religion that highly
responsive gender. When the management of mosque is illed with
a variety of different groups, including giving places to women,
then frictions and clashes caused by differences in the understanding in the society will be minimized, and then the role and function
of masjid will be able to touch various aspects such as economics,
health, and education.
Dalam konteks pengelolaan dakwah, fungsi masjid sebagai media dakwah belum diberdayakan secara optimal. Kegiatan masjid yang ada hanya digunakan sebagai pusat ibadah dan aktivitas
keagamaan, selebihnya belum menyentuh pada persoalan gender.
Corresponding author; email: 1cucu_nurjamilah@yahoo.com
ISSN 0852-7172 (p) 2461-064X (e)
© 2017 Walisongo: Jurnal Penelitian Sosial Keagamaan
http://journal.walisongo.ac.id/index.php/walisongo
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CUCU NURJAMILAH
Guna menjawab permasalahan di atas, dilakukan studi lapangan
dengan metode studi kasus. Melalui teknik wawancara mendalam,
observasi partisipan dan dokumentasi, ditemukan bahwa Masjid
Raya Mujahidin Pontianak telah melibatkan perempuan dalam
kepengurusan masjidnya, dan berhasil dalam peningkatan fungsi
masjid. Melibatkan perempuan dalam pengelolaan masjid, akan
menguatkan satu dimensi penting dalam Islam yaitu Islam menjunjung tinggi persamaan derajat dalam berbagai segi, termasuk
Islam adalah agama yang responsif gender. Ketika kepengurusan
masjid diisi dari berbagai golongan, termasuk mengapresiasi kaum
perempuan, maka gesekan-gesekan yang disebabkan perbedaan
pemahaman di masyarakat akan dapat diminimalisir, serta fungsi
dan peran masjid akan mampu menyentuh berbagai aspek seperti
bidang ekonomi, kesehatan, dan pendidikan.
Keywords: functionalization of masjid; gender equality; women’s
involvement.
Introduction
Nowadays, disharmony of the plural citizen has been existing in Indonesia. Mosques are not only supposed as politic
media of Muslim kin but also as a terrorist education center.
In spite of it caused by politic, it will be worse if it situation
continues. Discussing equality and collectivity that created from
mosque becomes very important to erase its situation.
Based on the writer point of view, Muslim kin has a responsibility to minimize its situation with da’wah Masjid movement.
Why should mosque? Because since Rasulullah saw. era, He has
uniied human kin and developed a Muslim citizen which has
a high civilization that developed from Nabawi Mosque movement in Madinah. It has continued in the recent era, mosque still
has important functions in developing a civilization. Mosque
also looked as place for educating character, that consist of moral education, politic, civilization and economic (Rais 1998, 67)
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In the golden era of Islam, mosque not only for worship center but also as civilization center of Muslim kin. From mosque,
a Muslim gets education and tawhid experiences, then they implement tawhid values almost in all human life activities particularly in an economic transaction. From mosque equality and
unity gained from shalat, then its implemented outside mosque
continuity. As the result social justice in all human life aspects
(Gazalba 1989, 141)
In Indonesia, before formal education institutions have been
existing like pesantren, mosques have been used as learning, educating and spreading Islam values to Muslim kin (Nata 2012,
301). Nowadays, mosques in Indonesia are existed closer in
Muslim environment than before. In a village level at least there
are one mosque or more.
Based on medias investigation, some mosque in Indonesia
has developed its functions, but commonly the mosque board
structures are dominated by male. The involvement of women
in mosque management in some mosques in Indonesia is not
signiicance (as data from the Religious Ministry of Pontianak,
from 305 mosques registered in Religious Ministry at the city
level, only 5 to 10% mosques include women as mosque administrators. The research result from a lecturer of IAIN Pontianak
in 2011, from 20 mosques scattered in Pontianak City, only 5
mosques which involve women as administrators).
Why this phenomenon occurs in some mosque administrators. Al-Quran explains the importance of cooperation between
men and women in spreading good and preventing badness and
prospering the mosque. Rasulullah saw. was the irst man and
the irst leader of society who has given women the right to
speak and be heard. Rasulullah saw. listened to the women who
asked their problems. In addition, if the mosque is exiled from
women, it will not be able to solve the people’s problems clearWalisongo: Jurnal Penelitian Sosial Keagamaan
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ly. It doesn’t mean that men do not have the ability to manage
mosques in the community, but there are people problems that
need women to solve.
Using research approach and case study ield method, interview, and ield observation techniques in gaining data, its study
was conducted at Masjid Raya Mujahidin Pontianak gain valid
data on gender equality in managing mosques.
To know the quality of its research, previous research will
be described, including Danarta’s research on the role of women
in the retells hadith in al-kutūb al-tis‘ah. Found: (1) Women’s
participation in Muslim countries shows that women’s participation level is low, while in Indonesia high; (2) The discussion of
al-kutūb al-tis‘ah; (3) Discussing how hadiths are retold in the
time of Shahabiyah to last; (4) The fact of the shift of women
narrators retell from generation to generation as compared to
men that decreases; (5) Discussing how the various circumstances of both the political and social situation may be the cause of
women hadith narrator participation decline especially in the
process of retelling hadith (Mahmudah 2014).
Malaiha’s research on women’s role in policy formulation:
budgeting of income and expenditure of Tembun village Mejobo
district Kudus city. The results of the study found that only a few
women stakeholders who participate in surviving women’s interests in the formulation of the village budget; in addition, there
are several stakeholders contribute in the effort to improve the
quality women life. There are two types of constraints faced by
women stakeholders: internal and external constraints. Internal
constraints include a lack of understanding of women’s stakeholders on women’s needs and roles mapping that overlaps each
other. While external constraints such as a culture that put men
higher than women (Dewi 2011).
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From some research results above, its show how women involve of in various public activities. But there has been no specific involvement of women in mosque management. In relation to
the research problems above, the theoretical framework of this
study includes the concept of gender equality in Islam to manage
mosques.
Islam is a religion that provides humans equality, including
how to respect women equally with men in various condition.
The entire its equations conirmed in several verses of the al-Quran as follows: al-‘Alaq: 1-5; al-Baqarah: 30; Ali Imran: 102;
al-Nahl: 97.
Prophet Muhammad saw. has shown how to treat women
with honor clearly. First, in the asking of Islam, the irst person
who was invited to be a Muslim was his wife, Sayyidah Khadija.
Then women from among the people of Quraysh also invited
to Islam earlier. Among them, there are Ramlah bint Abu Auf
al-Sahmiyah, Asma bint Umais, and Sumayah mother of Ammar
bin Yasir who strongly defends his Islam until killed Abu Jahal
(Shaiyyah and Soeripno 2003)
Rasulullah saw. has also invited women of Anshar to become a Muslim in the last ‘Aqabah oath. In the hijrah event, Rasulullah saw. also includes women Hijrah. Moreover, someone
who has serviced Rasulullah saw. well in Hijrah was a woman
named Asma’ bint Abu Bakr who brought food rations as stock
during the Rasulullah saw. journey and his father to Medina.
Secondly to improve the quality (education). Rasulullah
saw. also includes women who have been Muslim in education
(Sa’adah 2008). Third, in the matter of worship, Rasulullah saw.
Saw also does not forbid women to attend shalat jama’ah in the
mosque while still implement lows to leave out their house.
After the death of the Rasulullah saw., his treatment of
women design has not implemented well, including among the
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Muslim community. The reality in society, the concept and wish
hope of al-Quran and hadith requires steps and socialization
in implementing it, because often faced with various challenges
that become obstacles, particularly cultural issues
According to Muidah, gender is a distinction between the
roles, functions, and responsibilities between men and women
resulted from socio-cultural constructions and it will change according to the time’s shift (Muidah 2008, 3). The same view
expressed by Umar, gender is a concept that used to identify the
differences between men and women viewed from socio-cultural
inluences. In this sense according to him, gender is a form of
social constructions and not something natural.
An effort to achieve gender equality and justice clearly become hope and expectations of Islam (al-Quran and hadith)
mentioned above, emerged movements which care about gender
in various parts of the world. Among them, Qasim Amin who
pays attention to the decline of the Egyptians most of the women population is not empowered. Amin states in his writings that
women, as well as men, are entitled to have opportunities in education. If women are left in ignorance, it destroys and becomes
constrain national wishes, because let the potential of half the
nation unuseful (Amin 1984, 26). According to Amin, women as
men as having freedom, and obligation to himself to improve his
quality for their family (Amin 1993).
Mernissi, who claims that Islam is a religion recognizes that
men and women share the same potential says if female disconnectivity is caused by the fake hadiths that are contrary to the
spirit of Rasulullah saw. egalitarianism brought (Mernissi 1991).
In the Shazia Malik, Mernissi analysis offers a gender- Islam interpretation oriented on sensitivity (Malik 2014). A similar view
was expressed by Asghar that the woman’s disconnectivity was
due to a culture of patriarchism that has been ingrained in the
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lives of various societies including Muslims. The alignment to
men shown by fuqaha by explaining that the status of men is
superior (Engineer 2006, 56).
After the various women care movements emerge that desire
to return the equality for women in social life, women opportunities continue to emerge on various occasions, including in
politics.
In relation to the management of the mosque as a place of
worship and da’wah media, there are two important things that
must be considered by the mosques managers. First, the development or management that prepared should not be separated
from the guidance of the al-Quran dan Sunnah; Second, as an
admirable activity, the management of the mosque must be professionally carried out and lead to a modern management system to anticipate the need change in advanced and quality life.
In particular, Mulya provides a similar understanding of
mosque management as reformation. The purposes of mosque
management are an effort to revitalize the mosque develops activities, loved more by jama‘ah and succeeded in coaching da’wah
to the surrounding community. This is related to the purpose of
the establishment of the mosque, namely as a center of worship,
the center of community development and the center of the unity of the ummah (Muslim kin). According to Mulya, there are
three important aspects of the target in the empowerment of the
mosque, (1) Idarah department, (2) Imarah department, and (3)
Ri‘ayah department.
Women’s Involvement in Mosque Function Improvement
Women’s Involvement in the Structure of the Masjid Mujahidin
At Pontianak, West Kalimantan, there is a well known
Mosque, people call this mosque by the name Masjid Raya MuWalisongo: Jurnal Penelitian Sosial Keagamaan
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jahidin. The mosque is located in the center of Pontianak City
precisely in Ahmad Yani street. It board structure has involved
women actively involved in improving the social function of the
mosque. Structurally, there are ten women who are mandated in
the empowerment of women department who are united members of the daily management of Yayasan Masjid Raya Mujahidin West Pontianak.
It is one of ten departments that exist in Yayasan Masjid
Raya Mujahidin West Kalimantan. It has main duties function
to realize the program Masjid Raya Mujahidin in the ield of
empowerment of women and children.
Table 1
The department’s structure of Masjid Mujahidin
No
Departments
Name
1
Chairman of Da’wah Institution, Worship and Mousqe
Affairs
Dr. Ir. H. Wasi’an Syaiuddin,
M. Sc
2
Chairman of the Institute for
Development, Maintenance, and Ir. H. Ismuni
equipment
3
Chairman of the Education
Institute
Dr. H. Aswandi, M. Pd
4
Chairman of Economy and
Trade Institute
Hakim Sukandi, M. Ak
5
Chairman of the Health Institute
Dr. H. Tauiq, Sp. Og
6
Chairman of the Social and
Humanity Institute
Andin Buhabzen, A. Md
7
Chairman of the Information
and Communication Institute
Syarif Akhmad Fauzi, ST
8
Chairman of Legal Aid and
Human Rights Institutions
Prof. Dr. Garuda Wiko, SH
9
Chairman of Youth, teenager,
Sports, and Arts Institutions
Drs. Johni Hasan, M. Pd
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No
Departments
Name
10
Chairwoman of the Institute for
Ny. Hj. Hilmiyati Asy’ari
Women’s Empowerment
Table 2
Organizational structure and personnel management board of women empowerment Masjid Mujahidin Period 2013-2018
SK No. 34/P.C/YM-KB/Kpts/XII/2014
No
Position
Name
1
Chairwoman
Hj. Hilmiyati Asy’ari
2
Vice chairwoman
Hj. Yenny Rusdi Sabarudin
3
Secretary
Hj. Faika Mat Saleh
4
Vice Secretary
Ir. Anita Saleh Ali
5
Treasurer
Yuniarti, S. Pd
6
Vice Treasurer
Hj. Ratna Suri
7
Members
Hj. Yanti
Hj. Ritawati
Hj. Hiloni
Hj. Daru Kartika
Hidayah
Women’s Involvement in Improving Masjid Raya Mujahidin
Functions
a. Women’s Freedom In Determining Mosque Programs
To realize the mosque program in women and children empowerment, based on the Decree of the Foundation structurally
Institute of Women’s Empowerment fully developed by the women. Interestingly, the oficer members of women Empowerment
department no one who has a religious education background/
religious scholarship as usually the male mosque oficer member
who has Islamic education background. The educational background of female oficers among them is; forestry, nutrition, and
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health scholars. As for the profession, there are professors of
health professors, local civil servant, and employees in hospitals.
The rest are housewives whose husbands are doctors, businessmen, lecturers, bank employees, etc.
Although have no an Islamic scholar backgrounds, but the
women mosque oficers have a great spirit in improving the functions of the mosque. Before appreciated by the mosque oficer,
they have been active in the activities of Masjid Raya Mujahidin
Pontianak for 17 years. The activities consist of: (1) Activities
which are their own programs of Mosque Mujahidin Muslim
specify to improve the knowledge of woman of Pontianak City,
by opening majlis ta’lim which held a meeting once a week and
located at Masjid Raya Mujahidin; (2) Joint activities, which
are involved in the success of mosque programs belong to other
department such as Kemasjidan and Education departments and
charity program. These programs implemented by opening and
managing Islamic Kindergarten Mujahidin, TPQ Mujahidin,
muallaf charity, and khitanan masal.
The Chairman of the Mujahidin Women Mosque Mrs. Hj.
Hilmiyati conirmed, since accepting the mandate at the Institute
of Mujahidin Women Empowerment, the board oficer Mosque
give freedom in running the women empowerment programs.
For that reason, the Mujahidin Women’s oficers design their
own work programs, based on women needs in Pontianak. Although given the freedom, they always keep coordinating when
they will realize each program and make a report every work
activities completed. The work programs of Mujahidin Women
since 2000 to 2017 are as follows:
1) Developing the of Mujahidin Women activities in parenting
units, Muslim Kindergarten, and Play Group
2) Holding women majlis ta’lim every Monday and Thursday
3) Holding a program of Ramadan Muhasabah week
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4) Organizing a babysitter training
5) Pioneering a shelter program for the care of dlu‘afa and
abandoned (unattended) children
6) Guiding of muallaf in Menjalin region
b. Women’s Involvement in Empowering Mu’allaf
As a Masjid Raya or the Provincial Mosque, the Masjid Mujahidin has a large development includes districts. One of the
responsibilities that have been implemented by the Masjid Raya
Mujahidin on the religious conversion, especially muallaf in district area, then as a place of conversion for those who convert
their religion to Muslims. Since the 90’s, Islamic convergence
activities were held in the Masjid Mujahidin. But it has not been
continued with intensive coaching. Its attention and caring usually hold in a charity event at certain moments.
Since 1995, the Mujahidin Women’s Empowerment oficers
have been involved in mosque’s board structure, they begin to
pay attention to the muallaf community in Menjalin sub-district
of Landak District. The form of guidance given is to open Islamic Kindergarten for muallaf children and run several years, it
stopped because of a large ethnic clash that occurred in the area.
In 2010 Mujahidin Women’s oficers decided to provide intensive coaching. After getting information that there is a muallaf community in Menjalin District and has no coaching and
managing.
There are two main activities that have been carried out by
the Mujahidin Women during coaching and assisting muallaf,
namely: (a) Special religious activities for muallaf women in
the form of majlis ta’lim, and al-Quran education playground/
TPQ for children, and (b) Ramadan charity package and qurban
charity package in Idul Adha.
In order to succeed two main programs above, they work
together with several community parties there. First, they make
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majlis ta’lim and TPA, they not only cooperate with NuruYaqin
Mosque oficers in the muallaf area who are men, but also religious teachers who live in muallaf area.
Second, they too smooth the compensation, cooperate with
Masjid Mujahidin oficer which is Mujahidin Amil Zakat, and
woman of Pontianak who ready to share. The guidance of the
muallaf that made by them can survive until now and has created religious changes and conidence as a Muslim in Menjalin.
The positive impacts of guiding and assisting muallaf are:
1). Be able to Read al-Quran and Dare to Participate in Musabaqah Tilawatil Quran/MTQ
In one hand muallaf women on sub-district Menjalin have
learned to recite the Quran that began by using the Iqra
method about 7 years, then about 60 of them learn al-Quran
actively, about 15 women have been quite luent in reciting
and reading al-Quran.
In another hand, some of them have participated in Musabaqah Tilawatil Quran/MTQ of muallaf at the District level
and West Kalimantan Province level. Although they not yet
won the champion, then they who are in the deepest sub-district in Landak district has been conidence to perform their
abilities.
2). The existence of Muslim Youth Community and students
of Pesantren TPQ alumnus at Nurul Yaqin Mosque are
studying in Islamic boarding school in several sub-districts,
namely Mandor District, Anjungan district and Mempawah
District. There are seven santri, every time they return home,
they are active in the youth community activities, and manage to establish a “Muslim Youth” board. Around 25 Muslim youths who have joined and one of their regular agendas
is Youth Pengajian. On every Saturday night, they hold a
recitation in the Nurul Yaqin Mosque. This recitation activity is illed with yasinan and religious lectures
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3). Active in Various Ta’lim Communities in Various Districts
Since at the end of 2016, the muallaf community Menjalin
sub-district have been invited to join the community management of Landak district, moreover and muallaf from
Menjalin is entrusted to become Treasurer in its board structure that includes in Landak Muallaf Community. In every
month it community has an opportunity to participate in
various activities organized by its community committee.
As mentioned above, sub-district Menjalin is part of Landak
district. But its location is closer to Mempawah district than
Landak district. Because of its location and the existence of
Menjalin Muallaf Community, the majlis ta’lim contact board
administrator or BKMT Mempawah invite it to join in BKMT
activities that held once a month. Precisely about2015 it has begun to join in each activity of BKMT Mempawah District.
In sub-district Menjalin, in addition, long before muallaf
community developed, a Muslim community has been developed
by the local Muslim kin community. It already has a mosque
known as the Nurul Yaqin Mosque for religious activities. It
Muslim community has been had some activities of majlis ta’lim
namely Muslim and Muslimah Majelis Ta’lim community.
Long before muallaf community exists, Muslims kin has
been actively studying Islam in the Nurul Yaqin Mosque. Since
2010, from ive villages in District Menjalin, many citizens claim
that they have become muallafs. From each village, there are
about 20. Then LPP Mujahidin start to assist and guide them
create majlis ta’lim board especially women. After several years
it runs, women muallafs community jointly with the Muslimat
majlis ta’lim.
Joining with Muslimat, woman muallaf study religion twice
a week, every Friday and Tuesday. The muallaf who claim they
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have long enough became Muslim, they claim as ex-muallaf.
Then they declare a community named “Komunitas Mantan
Muallaf”. In this community formed muallaf joint majlis ta’lim
activities that uniied former muallaf from various sub-districts
in Mempawah District. Until 2017, 23 groups have joined with
former muallaf, these are from; sub-district Kayu Tanam, Mandor, Menjalin, Toho, Anjungan, Mempawah, and others.
Some activities that hold in the last week of each month are
always illed with Tausyah from several da’i (speakers). The participants, especially muallaf express their happiness when their
meet their friend muallaf in every month.
Based on the description above, it indicates a signiicant of
good effects that occur in the muallaf religious experiences of
Menjalin sub-district. Viewed from the aspect of empowerment,
mosque activities role by LPP Mujahidin have an impact or
implication on the empowerment of the community, especially
muallaf community. The empowerment of muallaf has been able
to reach on several aspects: muallaf Islamic knowledge aspect,
muallaf psychological aspect, Islamic behavior, and muallaf religious social aspects.
c. Women’s Involvement in Mosque Education Department
In 1978, the irst Islamic kindergarten in West Kalimantan
has been opened, it pioneered and managed by the Mujahidin
Women Empowerment Institute which has not been involved
in the mosque management structure. In 1980 Mosque Mujahidin Management oficially established the Mosque Education
Mujahidin collage of Department that projected to develop the
educational function of the mosque from kindergarten level to
the high school level. And in the same year, it is trusted by the
Mujahidin Mosque Board to manage the Islamic Kindergarten.
Then, after the Mujahidin College and formal education are
opened, the management of Islamic Kindergarten shift into of
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Women Empowerment Institute under the Mujahidin College
management of Mosque Educational Institution. Its Islamic Kinergartenreceive good responses from the Muslim community
in Pontianak. In the early management of the Mosque Women
Institution, the kindergarten has more than ive classes, even up
to 13 classes. In 2017 it stable has 10 classes.
After Mujahidin Islamic Kindergarten managed by educational institutions. The Mujahidin Women’s Empowerment Institute did not stop their mosque da’wah activities in especially
in the ield of education. They have developed kindergarten as
non-formal education, which at that time it did not exist in the
mosque Mujahidin environment.
In 1998, women have been appreciated in mosques and included in the Board Structure of Masjid Raya Mujahidin, they
proposed to the mosque board to establish a non-formal kindergarten, they are; Kelompok Bermain, Playgroup Mujahidin.
After succeeded in developing Mujahidin Playgroup, they continued to establish other non-formal kindergarten, children daycare, and Mujahidin Mosque Children’s Park (TAAM).
Although all boards Masjid Mujahidin are male, they support the whole women’s empowerment institution programs.
The kind of supports from the mosque board in the non-formal kindergarten establishment are; giving a permit, further, the
mosque board recommending to the Ministry of Education and
Culture as a related institution to it and the mosque board also
provides a vacant location for kindergarten building take place.
With support from the mujahidin mosque broad, in one
hand the women’s empowerment board tried to gain donation
to build a kindergarten building, in another hand, they also seek
donation for initial kindergarten operations, including the recruitment of teachers and kindergarten administrator.
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The leaders of women empowerment institute with the
mosque board and wider community, especially the women kin
of Pontianak have cooperated well and seriously to develop the
kindergarten, Mujahidin. In 2017, the environment Masjid Mujahidin has been built kindergarten building that consists of three
Kelompok Bermain classes, a complete daycare with supporting
facilities and ofice of the women’s empowerment institute.
The Mujahidin women’s empowerment institute not only
has developed and built buildings, they also have delivered kindergarten teachers to inish their bachelor degree in the early
childhood education major. They help for paying the education
cost, kindergarten teachers have also been programmed to attend
various seminars, training and comparative studies in improving
the quality of kindergarten teachers with Islamic character.
After kindergarten Mujahidin have had qualiied teachers
and managers, they also have developed a good curriculum. It
curriculum not only based on Ministry of Education and Culture but also based on an Islamic characterized curriculum. In
conclusions, the existence of Islamic Mujahidin schools with Islamic character, it has played its role in producing strong Muslim generation candidates for the development of Islam in West
Kalimantan.
Discussion
Gender Equality and Justice in Mosque Management
When women get an opportunity in a cooperating mosque
they also get access to prosper the mosque. First, they can give
suggestion and advice to the board of mosque for advancing
women facilities or infrastructures that women need and support them in the mosque. Second, they can propose and realize
da’wah programs that advancing women religious and women
economic.
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These are efforts to establish gender equality and justice in
mosque development. Gender equality is a condition that relects equality of roles, functions, and positions between men
and women. The gender equality is a balanced process between
men and women in gaining access/opportunity, participation/
roles, controls/responsibilities, and beneits of developing their
basic rights (Muidah 2008, 11)
Viewed from the aspect of the da’wah history, Islam has been
proposed by the Rasulullah saw. to all men and women. In view
of Sambas, Islamic da’wah is the process of realizing the Islam
values on the life of mankind in totality. It can be understood
that Islam is a mercy for the universe and Islam is intended for
all human beings both male and female. When Islam is reserved
for all human kin, men, and women, it can be concluded that
Islam is a gender-responsive religion. It showed by men who
became an Imam of shalat while women became the ma’mum.
Similarly with other activities in the mosque, when women have
been given the opportunity to participate in listening to religious
lectures from both male and female da’i, it shows a gender-responsive in Islam.
The administrators of Masjid Raya Mujahidin Pontianak invite the women to involve in prospering and enliven the mosque,
based on the al-Quran values;
ِ ِ
َِ ال من آمن ِب
َِ
َ ل َوالْيـَْوِم ْال ِخ ِر َوأَقَ َام ال
َص َلةَ َوآتَى الَزَكاة
َ َ ْ َ َ إنَا يـَْع ُم ُر َم ٰسج َد
ِ
ِ
ين
َ ش إَِل
َ ِالَ ۖ فـََع َس ٰى أُوٰلَئ
َ َْوَلْ َي
َ ك أَ ْن يَ ُكونُوا م َن الْ ُم ْهتَد
“None should build the mosques of Allah except those who
believe in Allah and the latter day (to have the spirit return
back to Allah before death) and keep up the prayer and pay
Alms (the Zakât) and fear none but Allah. So as for these, it
may be that they are of those who have attained to Guidance
(Hidayat). (Quran, al-Tawbah: 18)”
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In the Hamka view, in the verse above is restrictions on the
prosperity of the mosque. Hamka explains who has a chance to
prosper the mosque only those who believe in Allah swt. and the
dumbs day. According to him, both men and women who have
faith in Allah swt. and the dumbs day, have the opportunity to
prosper or enliven the mosque.
In some Hadiths, although Rasulullah saw. mentioned that
the best place for women to take pray is at home, but He also
gives a chance to women to come to the mosque. “Any woman
who uses perfumery, she should not take ‘isya pray with us.”
(Hadith, Muslim 444). From Ibn Umar, r.a, from Rasulullah saw.,
He said, “If your wives ask your permission to go to the mosque
at night, you do not prevent it”. (Hadith, Bukhari, 1/211)
From these verses and Hadiths, it explained clearly that
women have the opportunity or in iqh women are allowed to
take pray in the mosque with the condition to be able to fulill
the provisions implied by the Rasulullah saw., it is: she must
have permission from her husband, do not use clothes or something that bring shahawat desire or slander either in the form of
fragrances or jewelry.
Gender Equality and Religious Community Change
When women have been active in various mosque activities, especially study religious in mosques, it will be an increase
in their religious knowledge, then it also increases in religious
behaviors and attitudes. When Muslimahs are good in their religion, they teach their children and they can give the example to
their family. When this goal can be realized, then a great change
will be established from the involvement of women mosque, resulting; (a) There will be women/wives, mothers with Islamic
knowledge, (b) There will be Islamic family generations and (c)
will produce a well Islamic community.
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In the da’wah science point of view, da’wah is an activity
provides facilities and opportunities for others to improve their
quality, includes including da’wah business. Especially develop
in an institution together with the perfect program to get changes. In the view of Achmad, the activity can be called da’wah if it
is a system of business with the believer in order to realize the
teachings of Islam in all aspects of socio-cultural life which developed through the institutions of da’wah. Efforts togetherness
is displayed by the Masjid Mujahidin Board in prospering the
mosque is a da’wah activity in the form of community empowerment.
Involving women in mosque board structures and enhancement of mosque functions is women’s empowerment programs,
it has implications for education and family care that have a positive impact on children’s character as the nation’s generation. In
Talcott Parsons, the functional structural theory is known the
concept of AGIL (Adaptation, Goal attainment, Integration, and
Latency). In his view, establishing a balance in society, parenting
systems such as families should have good function, educational
institutions, religious institutions that teach values, it is a latent
function or maintenance of society values (Ritzer and Goodman
2004)
Equality and Muslim Kin Unity
When the male broads of the Mujahidin Mosque appreciate
women by providing opportunities within the mosque’s board
structure, indirectly, they provide women with extensive access
to management and activities in the mosque. It tolerance in the
management of the mosque, mosques become a media in maintaining the integrity of the community, especially in the diversity
of religious ideology in the community.
If mosque administrators come from various circles, then
the domination of the group or the domination of one religious
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ideology will be avoided. Furthermore, the mosque will be able
to respond to people problems that come from various quarters,
and it will be able to provide justice for all parties to solve the
problems.
Involvement of various groups including women in the management of mosque, it not only will be able to make the various
mosque functions improved but also the social function of the
mosque will be improved, therefore, a mosque can play roles in
community empowerment in various aspects including education, economy, and politic.
From the explanation above, it shows that the involvement
of women in the mosque development was not an obstacle in
improving the function of mosques. On the contrary, some problems of society can be solved well with women actions. the involvement of women in the management of the mosque does not
mean that male managers are not able to manage mosques, but
there are Muslim kin problems that should be solved by women.
Conclusion
Since 1980s Masjid Raya Mujahidin has increased the
mosque functions in various ields signiicantly. Its inluenced by
some factors. First, since 1995, the Foundation of Masjid Raya
Mujahidin has given access to women in the daily structure of
the mosque in the ield of women and children empowerment.
The appreciation given by the mosque oficers to the women
since 1978 because a group of women who are members of the
Mujahidin Women organization has been actively involved in
various activities of the mosque intensively. They establish and
develop majelis ta’lim, participate in mass Khitan activities, a
charity for muallaf, etc.
Second, after they appreciated in the mosque’s board structure, the male oficers of also give freedom and support their
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entire program in improving mosque functions. As the result,
they realize their program successfully; muallaf empowerment
and mosque education.
Third, the appreciation of Mujahidin Mosque’s board to
involve women in mosque management, relecting attitude of
unity, equality, and justice of gender established from mosque
Fourth, managing mosque involving gender equality and
justice has been able to provide good implications for the change
of society.
Fifth, implementing gender equality and justice in the management of mosques have implications for the unity of the ummah.
Based on the reality and facts explained above, the author
recommends that for the improvement of the social functions,
recruitment of board mosque should give wide opportunity for
the community include women. The last, seriousness should be
Considered as the main aspect from oficer candidates.
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